Matthew 23:3Meaning & Commentary from the Church Fathers

He aimed to admonish the Pharisees, ensuring that the uninformed would not mistakenly believe He was vying for the authority they possessed, or that He acted out of animosity. Therefore, He first dispels such notions, and then He proceeds to confront them. Why does He challenge them and bring forth so many criticisms? To safeguard the people from succumbing to the same faults. Indeed, it is not merely a matter of prohibiting wrongdoing and identifying those who commit it, just as it is not equal to commend good actions and highlight virtuous individuals. This is why the Saviour, prior to reprimanding the Pharisees, states, "But by their works ye do not do them." To prevent the people from thinking that listening to them equates to emulating them, the Saviour adds these remarks, transforming their perceived respect into shame. What could be more tragic than a teacher whose students can only attain salvation by disregarding his example? Thus, the perceived honor of these leaders becomes their ultimate downfall when their way of life leads their followers to moral decay. Consequently, the Lord now turns His rebuke upon them. Yet, His motivations extend beyond this; He also seeks to reveal that their prior disbelief and the act of crucifying Him cannot be laid at the feet of the One whom they did not believe, but are instead a reflection of their own wickedness and ingratitude. Observe how He begins and intensifies His accusations. He states, "They speak, and do not do." Anyone who breaks the law deserves to be rebuked, and this applies even more to those entrusted with the responsibility of teaching. Such individuals warrant even greater condemnation: first, for their own transgressions; second, because, failing in their duty to correct others while being themselves in error, they merit further punishment according to their elevated position; and third, because they lead others into vice by violating the law while purporting to be its guardians. To add to this, the Saviour condemns them for their harshness towards the people they are meant to shepherd.

Furthermore, even in the unlikely event that a teacher might attempt to prompt others towards sin, such a teacher would not do so while speaking from the 'seat of Moses,' meaning not under the authority of the law. The Lord is referring to those who occupy the seat of Moses—those who disseminate God’s law. Therefore, we should heed the teachings of those who expound on God's law, even when their actions do not align with their words.

They merit trust in their teachings, yet their lives are not examples to follow.

Alternatively, to clarify his intent of exposing the known transgressions of the Pharisees for the people's caution against any assumption that his criticisms stemmed from a desire for authority, he preemptively counters such beliefs by stating, "All things whatsoever they say to you to observe, observe and do," emphasizing that we should uphold their teachings not based on their personal conduct, but because of their position and the authority of their teaching. To ensure his listeners would not mirror their lives, he adds, "But according to their works you shall not do them." With this, he removes any doubts regarding his motives and begins his admonition. For they speak but do not act. Note the foundation from which he begins: any individual who breaks the law deserves judgment, but a teacher is accountable for three reasons: their own transgressions, their duty to guide others, and the harm they inflict on their students.

It has been stated for the sake of accountability: “On Moses’ seat sat the scribes and Pharisees; all things therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.” This serves to emphasize that their commands should not be offered as justification for themselves or as an excuse to judge others. Such false justifications only amplify their accountability, bringing forth inevitable consequences and highlighting their folly.

While it benefits students to hear these truths, instructors must not call attention to failings that expose their own negligence. For it is said, "But according to their works ye shall not do: for they speak, and do not do." In his wisdom, Christ commanded that one should not focus on the lives of leaders when such lives warrant criticism, nor on their personal actions if they stand in contrast to heavenly principles; rather, the emphasis must be on the singular doctrine shared within the churches. This brings us back to the seat of Moses; for here the scribes convey not their own thoughts but the teachings of Scripture, illustrating their hypocrisy. They ought to strive to eliminate any grounds for scandal. Yet, if those who lead righteously fail to benefit others, this cannot be laid at their feet. Just as the unrighteous will not partake in the rewards destined for the just, the righteous shall also escape the penalties meant for the sinful. Therefore, let each of you strive to better that which pertains to you, both in thought and in action. This is my expectation: do good, and I will celebrate with you; fail to do good, yet I will not strip you of honor, but will still acknowledge your efforts; for every individual will receive their appropriate recompense based on their deeds and not merely on the result of those deeds. Bearing this in mind, let both instructors and learners earnestly pursue virtue, leaving no space for excuses.

He shows reverence for Moses to demonstrate how His teachings align with the Old Testament, stating that the scribes should be respected because 'They sat down on Moses’ seat.' Unable to regard their lifestyles as trustworthy, He provides legitimate motivation by referencing Moses’ teaching authority. The Savior aims to exhibit His complete unity with the Father. If He contradicted the Father, He would speak against the Law. Yet, He emphasizes such respect for the Law that He instructs us to hold fast to it, even amid the corruption of its teachers. Specifically, He directs us to honor those whose teachings lead to salvation, urging us not to disdain the teachers or rebel against the priests. Furthermore, He practices what He preaches. Even amidst corruption, He preserves the respect due to these authorities, thereby exposing them to even greater condemnation, while removing any excuse for those who receive His teachings to disobey. No one can claim, 'I am inactive because my teacher is flawed.' This is why even after issuing a stern rebuke, the Savior still asserts, 'All that they command you to observe, observe and do.' They do not provide their own teachings, but God's commandments as revealed through Moses. To ensure that the people understand not to emulate the corrupt conduct of the teachers, He adds, 'THOU SHALL NOT DO THEIR THINGS.' Indeed, what could be more unfortunate than a teacher whose students are saved by turning a blind eye to his life? The supposed respect afforded to these instructors transforms into their ultimate condemnation when their lives necessitate a complete departure from goodness. St. Philaret encourages us to earnestly seek soul-saving guidance, preparing ourselves to embrace it with faith: trustworthy and faithful is God, who wills all to be saved, even through an unworthy teacher providing sound instruction. Some, seeking not enlightenment but justification for their negligent lives, believe they can find excuses in the poor conduct of others who teach. Yet, self-appointed critics of their mentors shall not find their justification in our judgment. We shall be condemned if we live unworthy of the doctrine we profess, but you too will face condemnation—both for judging your neighbor in contradiction to Jesus Christ's command and for failing to adhere to the holy doctrine that remains sacred despite being conveyed by sinful mouths. St. Chrysostom remarks on how the Lord begins and intensifies His criticism of the Pharisees: 'For they speak, and do not do.' Every transgressor deserves censure, especially those entrusted with the authority to teach. Such individuals merit even greater condemnation: first, for violating the law; second, for failing to correct others while themselves being flawed, which subjects them to intensified punishment due to the significance of their role; and third, as teachers, they lead others into vice through their poor example.

Jesus condemns the hypocrisy and self-serving nature of the Pharisees, who insist on strict compliance to the Law from others, yet make no effort to uphold it themselves. When they do act, it is solely to seek recognition and glory from others, presenting a false front of piety without genuine devotion. In contrast, Jesus emphasizes the importance of humility to His disciples.

Instead, by “everything,” He refers to principles that reform character, enhance one's lifestyle, and align with the ethos of the New Testament, providing liberation from the burdensome law. So why does He instruct us to be guided by the Mosaic law rather than the law of grace? Because the timing before His crucifixion did not permit a clear declaration of this (Chrysostom).

“However, do not follow their actions”: do not emulate their conduct, as they merely “speak” of what the law requires while failing to “do” it themselves, meaning they do not live by what they preach. The overarching message is: Do not focus on their sinful ways or imitate them; instead, whatever they instruct you to do in accordance with the law, you should pursue. (Christ) emphasizes respect for the law, urging us to adhere to it despite the moral failings of those who teach it. He calls for observance of what is most beneficial for salvation, specifically not to dismiss the teachers or rebel against the priests. He maintains the respect owed to these teachers, even when flawed, which serves to heighten their guilt; and He removes any justification for disobedience from those who hear His teachings, ensuring that no one can claim, “I am complacent because my teacher is complacent.” Thus, the Savior, despite the failings of the scribes, ardently protects the integrity of their authority. Every wrongdoing deserves to be reprimanded, especially from those entrusted with teaching. Such individuals merit even greater condemnation: firstly, because they violate the law; secondly, because, obligated to guide others, their own shortcomings lead to more severe punishment due to the significance of their role; and thirdly, as they, in their role as educators, more profoundly lead others into sin through their poor examples (Zlat.). “Therefore, it is essential to heed the one teaching in accordance with divine law, even if he himself does not practice it” (Theophilus).

Understanding the infectious nature of hypocrisy towards the innocent, the Savior used vivid imagery familiar to the audience to elucidate the genuine character and motivations of those who falsely portrayed themselves as exemplary adherents and infallible interpreters of the law. With words imbued with righteous anger, the self-existent and hypostatic truth declared its judgment upon the most audacious and blasphemous acts of pretense and hypocrisy ever witnessed among humanity, cursing not only the ancient scribes and Pharisees but also all their successors with enduring disgrace. As the crowd listened attentively, He addressed His disciples, warning them to be vigilant against the scribes, who don long robes, delight in greetings in the public squares, take prominent positions in synagogues, and recline at banquets, while exploiting widows' homes and engaging in lengthy hypocritical prayers: these shall incur unnecessary judgment. Then He began to speak to the people and His disciples, stating, ‘On the seat of Moses sit the scribes and Pharisees; they have claimed the exclusive authority to interpret the law. However, while they instruct you to adhere to the law of Moses, they do not practice what they preach. If the Savior instructs His listeners to follow not the law of grace but rather the law of Moses, it is, as St. John Chrysostom notes, because ‘the time had not yet come to reveal it clearly before His crucifixion.' By eliminating any grounds for temptation or criticism of the law itself, the Lord instructs, according to the interpretation of the holy father, ‘such respect for the law that He commands it to be honored, notwithstanding the corrupt nature of its teachers, and even these corrupt figures are not stripped of due reverence, which leads them to face greater condemnation, while providing His listeners with no justification for disobedience.